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--- de:tipitaka:sut:kn:dhp:dhp.05.bpit [2019/08/14 09:11] – content div into span Johann
+++ de:tipitaka:sut:kn:dhp:dhp.05.bpit [2019/10/30 13:23] – Title Changed Johann
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+<div center round todo 60%>**Preperation of htmls into ATI.eu currently in progress.** Please visite the corresponding page at [[http://zugangzureinsicht.org/html/index_en.html|ZzE]]. If inspired to get involved in this merits here, one may feel invited to join best here: [[http://sangham.net/index.php/topic,8657.0.html|[ATI.eu] ATI/ZzE Content-style]]</div>
+====== Balavagga ======
+<span hide>Balavagga</span>
+Summary:
+<div #h_meta>
+<div #h_tipitakaid>Dhp V <span h_ptsid>PTS: [[:de:tipitaka:sltp:Dhp_utf8#v.60|Dhp 60-75]]</span>
+</div>
+<div #h_doctitle>Balavagga</div>
+<div #h_docsubtitle2></div>
+<div #h_docby>übersetzt aus dem Pali von</div>
+<div #h_docauthor>Daw Mya Tin</div>
+<div #h_docby2>bearbeitet vom</div>
+<div #h_docauthor2>Editorial Committee, Burma Tipitaka Association</div>
+<div #h_docauthortransinfo>Übersetzung ins Deutsche von:</div>
+<div #h_docauthortrans>Samana Johann, teilweise.  [[http://sangham.net/index.php?action=post;topic=589.0|{{de:img:letter.jpg?30}}]]</div>
+<div #h_docauthortransalt>Alternative Übersetzung: [[|noch keine vorhanden]]</div>
+<div #h_copyright>[[#f_termsofuse|{{de:img:d2.png?16x18}}]][[#f_termsofuse| 2014-2018]]</div>
+<div #h_docalttrans>Alternative Übersetzung: [[de:tipitaka:sut:kn:dhp:dhp.05.than|Thanissaro]] | [[de:tipitaka:sut:kn:dhp:dhp.05.budd|Buddharakkhita]]</div>
+<div #h_altformat></div>
+</div>
+<div #h_homage>
+<div #homagetext>[[de:homage|-  Namo tassa bhagavato arahato sammā-sambuddhassa  -]]</div>
+<div navigation></div>
+</div>
+<span #h_content></span>
+<div alphalist>
+<span hlist> [[dhp.04.bpit|**←** Voriges Kapitel]] | [[dhp.06.bpit|Nächstes Kapitel **→**]] </span>
+</div>
+===== Annatarapurisa Vatthu =====
+<div freeverse>![<span small>
+Dīghā jāgarato ratti<span notetag #fnt-1>([[#fn-1|1]])</span>,
+dīghaṃ santassa yojanaṃ<span notetag #fnt-2>([[#fn-2|2]])</span>
+Dīgho bālānaṃ saṃsāro,
+saddhammaṃ avijānataṃ.
+</span>
+]!</div>
+<div verse>
+<span anchor #dhp-60>**VERS 60:**</span> Long is the night to one who is wakeful; long is (the journey of) one yojana to the traveller who is tired; long is samsara (round of rebirths) to the fool, who is ignorant of the true Dhamma (the Teaching of the Buddha).
+<cite>Geschichte zu [[#s-dhp-60|Dhp 60]]</cite>
+</div>
+===== Mahakassapa saddhiviharika Vatthu =====
+<div freeverse>![<span small>
+Carañce nādhigaccheyya,
+seyyaṃ sadisamattano;
+Ekacariyaṃ daḷhaṃ kayirā,
+natthi bāle sahāyatā.
+</span>
+]!</div>
+<div verse>
+<span anchor #dhp-61>**VERS 61:**</span> If a person seeking a companion cannot find one who is better than or equal to him, let him resolutely go on alone; there can be no companionship with a fool.
+<cite>Geschichte zu [[#s-dhp-61|Dhp 61]]</cite>
+</div>
+===== Anandasetthi Vatthu =====
+<div freeverse>![<span small>
+Puttā<span notetag #fnt-3>([[#fn-3|3]])</span> matthi dhanammatthi,
+iti bālo vihaññati;
+Attā hi attano natthi,
+kuto puttā kuto dhanaṃ.
+</span>
+]!</div>
+<div verse>
+<span anchor #dhp-62>**VERS 62:**</span> "I have sons, I have wealth"; with this (feeling of attachment) the fool is afflicted. Indeed, he himself is not his own, how can sons and wealth be his?
+<cite>Geschichte zu [[#s-dhp-62|Dhp 62]]</cite>
+</div>
+===== Ganthibhedakacora Vatthu =====
+<div freeverse>![<span small>
+Yo bālo maññati bālyaṃ,
+paṇḍito vāpi tena so;
+Bālo ca paṇḍitamānī,
+sa ve ‘‘bālo’’ti vuccati.
+</span>
+]!</div>
+<div verse>
+<span anchor #dhp-63>**VERS 63:**</span> The fool who knows that he is a fool can, for that reason, be a wise man; but the fool who thinks that he is wise is, indeed, called a fool.
+<cite>Geschichte zu [[#s-dhp-63|Dhp 63]]</cite>
+</div>
+===== Udayitthera Vatthu =====
+<div freeverse>![<span small>
+Yāvajīvampi ce bālo,
+paṇḍitaṃ payirupāsati;
+Na so dhammaṃ vijānāti,
+dabbī sūparasaṃ yathā.
+</span>
+]!</div>
+<div verse>
+<span anchor #dhp-64>**VERS 64:**</span> A fool, even though he is associated with a wise man all his life, does not understand the Dhamma, just as a ladle does not know the taste of soup.
+<cite>Geschichte zu [[#s-dhp-64|Dhp 64]]</cite>
+</div>
+===== Timsapaveyyakabhikkhu Vatthu =====
+<div freeverse>![<span small>
+Muhuttamapi ce viññū,
+paṇḍitaṃ payirupāsati;
+Khippaṃ dhammaṃ vijānāti,
+jivhā sūparasaṃ yathā.
+</span>
+]!</div>
+<div verse>
+<span anchor #dhp-65>**VERS 65:**</span> An intelligent man, even though he is associated with a wise man only for a moment, quickly understands the Dhamma, just as the tongue knows the taste of soup.]
+<cite>Geschichte zu [[#s-dhp-65|Dhp 65]]</cite>
+</div>
+===== Suppabuddhakutthi Vatthu =====
+<div freeverse>![<span small>
+Caranti bālā dummedhā,
+amitteneva attanā;
+Karontā pāpakaṃ kammaṃ,
+yaṃ hoti kaṭukapphalaṃ.
+</span>
+]!</div>
+<div verse>
+<span anchor #dhp-66>**VERS 66:**</span> With themselves as their own enemies, fools lacking in intelligence, move about doing evil deeds, which bear bitter fruits.
+<cite>Geschichte zu [[#s-dhp-66|Dhp 66]]</cite>
+</div>
+=====  Kassaka Vatthu =====
+<div freeverse>![<span small>
+Na taṃ kammaṃ kataṃ sādhu,
+yaṃ katvā anutappati;
+Yassa assumukho rodaṃ,
+vipākaṃ paṭisevati.
+</span>
+]!</div>
+<div verse>
+<span anchor #dhp-67>**VERS 67:**</span> That deed is not well done, if one has to repent for having done it, and if, with a tearful face, one has to weep as a result of that deed.
+<cite>Geschichte zu [[#s-dhp-67|Dhp 67]]</cite>
+</div>
+===== Sumanamalakara Vatthu =====
+<div freeverse>![<span small>
+Tañca kammaṃ kataṃ sādhu,
+yaṃ katvā nānutappati;
+Yassa patīto sumano,
+vipākaṃ paṭisevati.
+</span>
+]!</div>
+<div verse>
+<span anchor #dhp-68>**VERS 68:**</span> That deed is well done if one has not to repent for having done it, and if one is delightful and happy with the result of that deed.
+<cite>Geschichte zu [[#s-dhp-68|Dhp 68]]</cite>
+</div>
+===== Uppalavannattheri Vatthu =====
+<div freeverse>![<span small>
+Madhuvā maññati bālo,
+yāva pāpaṃ na paccati;
+Yadā ca paccati pāpaṃ,
+bālo dukkhaṃ nigacchati.
+</span>
+]!</div>
+<div verse>
+<span anchor #dhp-69>**VERS 69:**</span> As long as the evil deed does not bear fruit, the fool thinks it is sweet like honey; but when his evil deed does bear fruit, the fool suffers for it.
+<cite>Geschichte zu [[#s-dhp-69|Dhp 69]]</cite>
+</div>
+===== Jambukatthera Vatthu =====
+<div freeverse>![<span small>
+Māse māse kusaggena,
+bālo bhuñjeyya bhojanaṃ;
+Na so saṅkhātadhammānaṃ,
+kalaṃ agghati soḷasiṃ.
+</span>
+]!</div>
+<div verse>
+<span anchor #dhp-70>**VERS 70:**</span> Even though, month after month, the fool (living in austerity) takes his food sparingly with the tip of a grass blade, he is not worth even one-sixteenth part of those who have comprehended the Truth (i.e., the ariyas).
+<cite>Geschichte zu [[#s-dhp-70|Dhp 70]]</cite>
+</div>
+===== Ahipeta Vatthu =====
+<div freeverse>![<span small>
+Na hi pāpaṃ kataṃ kammaṃ,
+sajju khīraṃva muccati;
+Ḍahantaṃ bālamanveti,
+bhasmacchannova pāvako.
+</span>
+]!</div>
+<div verse>
+<span anchor #dhp-71>**VERS 71:**</span> An evil deed does not immediately bear fruit, just as the newly-drawn milk does not curdle at once; but it follows the fool burning him like live coal covered with ashes.
+<cite>Geschichte zu [[#s-dhp-71|Dhp 71]]</cite>
+</div>
+===== Satthikutapeta Vatthu =====
+<div freeverse>![<span small>
+Yāvadeva anatthāya, ñattaṃ bālassa jāyati;
+Hanti bālassa sukkaṃsaṃ<span notetag #fnt-4>([[#fn-4|4]])</span>
+muddhamassa<span notetag #fnt-5>([[#fn-5|5]])</span> vipātayaṃ.
+</span>
+]!</div>
+<div verse>
+<span anchor #dhp-72>**VERS 72:**</span> Das Geschick eines Dummkopfs kann ihm nur schaden, es zerstört seine Güte/Verdienste und seine Weisheit (lit. "es zerreißt seinen Kopf").
+<cite>Geschichte zu [[#s-dhp-72|Dhp 72]]</cite>
+</div>
+===== Cittagahapati Vatthu =====
+<div freeverse>![<span small>
+Asantaṃ bhāvanamiccheyya,
+purekkhārañca bhikkhusu;
+Āvāsesu ca issariyaṃ,
+pūjā parakulesu<span notetag #fnt-6>([[#fn-6|6]])</span> ca.
+Mameva kata maññantu,
+gihī<span notetag #fnt-7>([[#fn-7|7]])</span> pabbajitā ubho;
+Mamevātivasā assu,
+kiccākiccesu kismici;
+Iti bālassa saṅkappo,
+icchā māno ca vaḍḍhati.
+</span>
+]!</div>
+<div verse>
+<span anchor #dhp-73-74>**VERS 73 & 74:**</span> The foolish bhikkhu desires praise for qualities he does not have, precedence among bhikkhus, authority in the monasteries, and veneration from those unrelated to him. "Let both laymen and bhikkhus think that things are done because of me; let them obey me in all matters, great and small." Such being the thoughts of the fool, his greed and his pride grow.
+<cite>Geschichte zu [[#s-dhp-73-74|Dhp 73 & 74]]</cite>
+</div>
+===== Vanavasitissasamanera Vatthu =====
+<div freeverse>![<span small>
+Aññā hi lābhūpanisā,
+aññā nibbānagāminī;
+Evametaṃ abhiññāya,
+bhikkhu buddhassa sāvako;
+Sakkāraṃ nābhinandeyya,
+vivekamanubrūhaye<span notetag #fnt-8>([[#fn-8|8]])</span>.
+</span>
+]!</div>
+<div verse>
+<span anchor #dhp-75>**VERS 75:**</span> Indeed, the path that leads to worldly gain is one and the Path that leads to Nibbana is another. Fully comprehending this, the bhikkhu, the disciple of the Buddha, should not take delight in worldly gain and honour, but devote himself to solitude, detachment and the realization of Nibbana.
+<cite>Geschichte zu [[#s-dhp-75|Dhp 75]]</cite>
+</div>
+<div chapter>
+<div alphalist>
+<span hlist> [[dhp.04.bpit_en|**←** Voriges Kapitel]] | [[dhp.06.bpit_en|Nächstes Kapitel **→**]] </span>
+</div>
+</div>
+====== Die Geschichte von a Person ======
+<div chapter>
+<span anchor #s-dhp-60></span>
+Während im Jetavana-Kloster verweilend, äußerte der Buddha Vers ([[#dhp-60|60]]) dieses Buches, mit Bezug auf a certain young man and King Pasenadi of Kosala.
+One day King Pasenadi, while going out in the city, happened to see a beautiful young woman standing at the window of her house and he instantly fell in love with her. So the king tried to find ways and means of getting her. Finding that she was a married woman, he sent for her husband and made him serve at the palace. Later, the husband was sent on an impossible errand by the king. The young man was to go to a place, a yojana (twelve miles) away from Savatthi, bring back some Kumuda lotus flowers and some red earth called 'arunavati' from the land of the dragons (nagas) and arrive back at Savatthi the same evening, in time for the king's bath. The king's intention was to kill the husband if he failed to arrive back in time, and to take the wife for himself.
+Hurriedly taking a food packet from his wife, the young man set out on his errand. On the way, he shared his food with a traveller. He also threw some rice into the water and said loudly, "O guardian spirits and dragons inhabiting this river! King Pasenadi has commanded me to get some Kumuda lotus flowers and arunavati red earth for him. I have today shared my food with a traveller; I have also fed the fish in the river; I now share with you the benefits of the good deeds I have done today. Please get the Kumuda lotus and arunavati red earth for me." The king of the dragons, hearing him, took the appearance of an old man and brought the lotus and the red earth.
+On that evening, King Pasenadi, fearing that the young husband might arrive back in time, had the city-gates closed early. The young man, finding the city-gates closed, placed the red earth on the city-wall and stuck the flowers on the earth. Then he declared loudly, "O citizens! Be my witnesses! I have today accomplished my errand in time as instructed by the king. King Pasenadi, without any justification, plans to kill me." After that, the young man left for the Jetavana monastery to take shelter and find solace in the peaceful atmosphere of the monastery.
+Meanwhile, King Pasenadi, obsessed with sexual desire, could not sleep, and kept thinking out how he would get rid of the husband in the morning and take his wife. At about midnight, he heard some eerie sounds; actually, these were the doleful voices of four persons suffering in Lohakumbhi Niraya . Hearing those weird voices, the king was terrified. Early in the morning, he went to the Buddha, as advised by Queen Mallika. When the Buddha was told about the four voices the king heard in the night, he explained to the king that those were the voices of four beings, who were the sons of rich men during the time of Kassapa Buddha, and that now they were suffering in //Lohakumbhi Niraya// because they had committed sexual misconduct with other people's wives. Then, the king came to realize the depravity of the deed and the severity of the punishment. So, he decided then and there that he would no longer covet another man's wife. "After all, it was on account of my intense desire for another man's wife that I was tormented and could not sleep the whole of last night," he reflected. Then King Pasenadi said to the Buddha, "Venerable Sir, now I know how long the night is for one who cannot sleep." The young man who was close at hand also said, "Venerable Sir, because I had travelled the full distance of a yojana yesterday, I, too, know how long the journey of a yojana is to one who is weary."
+Combining their two statements, the Buddha spoke in verse as follows:
+<div verse>
+//__Vers 60:__// Long is the night to one who is wakeful; long is (the journey of) one yojana to the traveller who is tired; long is samsara (round of rebirths) to the fool, who is ignorant of the true Dhamma (the Teaching of the Buddha).
+</div>
+At the end of the discourse, the young man attained Sotapatti Fruition.
+</div>
+====== Die Geschichte von a Resident Pupil of Thera Mahakassapa ======
+<div chapter>
+<span anchor #s-dhp-61></span>
+Während im Jetavana-Kloster verweilend, äußerte der Buddha Vers  ([[#dhp-61|61]]) dieses Buches, mit Bezug auf a resident pupil of Thera Mahakassapa.
+When Thera Mahakassapa was residing near Rajagaha, he had two young bhikkhus staying with him. One of them was respectful, obedient and dutiful to the thera, but the other one was not. When the old thera chided the latter for his slackness in his duties, he was very much offended. On one occasion, he went to the house of a lay-disciple of the thera, and lied to them that the thera was ill. Thus, he got some choice food from them for the thera; but he ate the food on the way. When admonished by the thera for this he was extremely angry. The next day, when the thera was out on his alms-round, the young foolish bhikkhu stayed behind, broke the pots and pans and set fire to the monastery.
+When a bhikkhu from Rajagaha told the Buddha about this, the Buddha said that it would have been much better for Thera Mahakassapa to live alone than to live with a foolish companion.
+Dann sprach der Buddha folgendes in Versen:
+<div verse>
+//__Vers 61:__//  If a person seeking a companion cannot find one who is better than or equal to him, let him resolutely go on alone; there can be no companionship with a fool.
+</div>
+At the end of the discourse, the bhikkhu from Rajagaha attained Sotapatti Fruition.
+</div>
+====== Die Geschichte von Ananda, the Rich Man ======
+<div chapter>
+<span anchor #s-dhp-62></span>
+Während im Jetavana-Kloster verweilend, äußerte der Buddha Vers ([[#dhp-62|62]]) dieses Buches, mit Bezug auf a miserly rich man, named Ananda.
+There was once a very wealthy man named Ananda in Savatthi. Although he possessed eighty crores, he was very reluctant to give anything in charity. To his son, Mulasiri, he used to say, "Don't think the wealth we have now is very much. Do not give away anything from what you have, for you must make it grow. Otherwise your wealth will dwindle away." This rich man had five pots of gold buried in his house and he died without revealing their location to his son.
+Ananda, the rich man, was reborn in a village of beggars, not far from Savatthi. From the time his mother was pregnant, the income of the beggars decreased; the villagers thought there must be a wicked and unlucky one amongst them. By dividing themselves up into groups and by the process of elimination, they came to the conclusion that the pregnant beggar woman must be the unfortunate one. Thus, she was driven out of the village. When her son was born, the son proved to be extremely ugly and repulsive. If she went out begging by herself, she would get as before, but if she went out with her son she would get nothing. So, when the boy could go out by himself, his mother placed a plate in his hand and left him. As he wandered about in Savatthi, he remembered his old house and his past existence. So he went into the house. When the sons of his son Mulasiri saw him, they were frightened by his ugly looks and began to cry. The servants then beat him and threw him out of the house.
+The Buddha who was on his alms-round saw the incident and asked the Venerable Ananda to fetch Mulasiri. When Mulasiri came, the Buddha told him that the young beggar was his own father in his previous existence. But Mulasiri could not believe it. So, the Buddha directed the beggar boy to show where he had buried his five pots of gold. Then only, Mulasiri accepted the truth and from that time he became a devoted lay-disciple of the Buddha.
+Dann sprach der Buddha folgendes in Versen:
+<div verse>
+//__Vers 62:__//  "I have sons, I have wealth"; with this (feeling of attachment) the fool is afflicted. Indeed, he himself is not his own, how can sons and wealth be his?
+</div>
+</div>
+====== Die Geschichte von Two Pick-Pockets ======
+<div chapter>
+<span anchor #s-dhp-63></span>
+Während im Jetavana-Kloster verweilend, äußerte der Buddha Vers ([[#dhp-63|63]]) dieses Buches, mit Bezug auf two pick-pockets.
+On one occasion, two pick-pockets joined a group of lay-disciples going to the Jetavana monastery, where the Buddha was giving a discourse. One of them listened attentively to the discourse and soon attained Sotapatti Fruition. However, the second thief did not attend to the discourse as he was bent on stealing only; and he managed to snatch a small sum of money from one of the lay-disciples. After the discourse they went back and cooked their meal at the house of the second thief, the one who managed to get some money. The wife of the second thief taunted the first thief, "You are so wise, you don't even have anything to cook at your house." Hearing this remark, the first thief thought to himself, "This one is so foolish that she thinks she is being very smart." Then, together with some relatives, he went to the Buddha and related the matter to him.
+To the man, the Buddha spoke in verse as follows:
+<div verse>
+//__Vers 63:__// The fool who knows that he is a fool can, for that reason, be a wise man; but the fool who thinks that he is wise is, indeed, called a fool.
+</div>
+At the end of the discourse, all the relatives of the man attained Sotapatti Fruition.
+</div>
+====== Die Geschichte von Thera Udayi ======
+<div chapter>
+<span anchor #s-dhp-64></span>
+While residing at tho Jetavana monastery, the Buddha uttered Verse ([[#dhp-64|64]]) dieses Buches, mit Bezug auf Thera Udayi, a pretentious bhikkhu.
+Thera Udayi would often go and sit on the platform from which learned theras delivered their discourses. On one occasion, some visiting bhikkhus, taking him for a very learned thera, put to him some questions on the five aggregates (//khandhas//). Thera Udayi could not answer, because he did not know anything of the dhamma. The visiting bhikkhus were greatly astonished to find that one staying in the same monastery with the Buddha knew so very little about the //khandhas// and the //ayatanas// (sense-bases and sense-objects).
+Dann sprach der Buddha folgendes in Versen:
+<div verse>
+//__Vers 64:__// A fool, even though he is associated with a wise man all his life, does not understand the Dhamma, just as a ladle does not know the taste of soup.
+</div>
+At the end of the discourse, all the visiting bhikkhus attained arahatship.
+</div>
+====== Die Geschichte von Thirty Bhikkhus from Paveyyaka ======
+<div chapter>
+<span anchor #s-dhp-65></span>
+Während im Jetavana-Kloster verweilend, äußerte der Buddha Vers ([[#dhp-65|65]]) dieses Buches, mit Bezug auf thirty bhikkhus from Paveyyaka.
+Thirty youths from Paveyyaka were, on one occasion, enjoying themselves with a prostitute in a forest, when the prostitute stole some of their valuable ornaments and ran away. While searching for her in the forest, they met the Buddha on the way. As the Buddha delivered them a discourse the youths attained Sotapatti Fruition, and all of them joined the Order of the Buddha and followed him to the Jetavana monastery. While staying at the monastery, they strictly observed the austerity or purification practice (//dhutanga//). Later, when the Buddha delivered the //Anamatagga Sutta// (Discourse on Countless Existences), all those bhikkhus attained arahatship.
+When other bhikkhus commented that Paveyyaka bhikkhus were very quick in attaining arahatship, the Buddha replied to them in verse, as follows:
+<div verse>
+//__Vers 65:__// An intelligent man, even though he is associated with a wise man only for a moment, quickly understands the Dhamma, just as the tongue knows the taste of soup.
+</div>
+</div>
+====== Die Geschichte von Suppabuddha, the Leper ======
+<div chapter>
+<span anchor #s-dhp-66></span>
+Während im Jetavana-Kloster verweilend, äußerte der Buddha Vers ([[#dhp-66|66]]) dieses Buches, mit Bezug auf Suppabuddha, a leper.
+Suppabuddha, the leper, while sitting at the back of the crowd and listening attentively to the discourse given by the Buddha, attained Sotapatti Fruition. When the crowd had dispersed, he followed the Buddha to the monastery as he wished to tell the Buddha about his attainment of Sotapatti Fruition. Sakka, king of the devas, wishing to test the leper's faith in the Buddha, the Dhamma and the Samgha, appeared to him and said, "You are only a poor man, living on what you get by begging, with no one to fall back on. I can give you immense wealth if you deny the Buddha, the Dhamma and the Samgha and say that you have no use for them." To this, Suppabuddha replied. "I am certainly not a poor man, with no one to rely on. I am a rich man; I possess the seven attributes which the ariyas possess; I have faith (saddha), morality (sila), sense of shame to do evil (hiri), sense of fear to do evil (ottappa), learning (sula), generosity (caga) and knowledge (panna).
+Then, Sakka went to the Buddha ahead of Suppabuddha and related the conversation between himself and Suppabuddha. To him the Buddha replied that it would not be easy even for a hundred or a thousand Sakkas to coax Suppabuddha away from the Buddha, the Dhamma and the Samgha. Soon after this, Suppabuddha arrived at the monastery and reported to the Buddha about his attainment of Sotapatti Fruition. On his way back from the Jetavana monastery, Suppabuddha was gored to death by an infuriated cow, who, in fact, was an ogress assuming the form of a cow. This ogress was none other than the prostitute who was killed by Suppabuddha in one of his previous existences and who had vowed to have her revenge on him.
+When the news of Suppabuddha's death reached the Jetavana monastery, the bhikkhus asked the Buddha where Suppabuddha was reborn and the Buddha replied to them that Suppabuddha was reborn in Tavatimsa deva realm. The Buddha also explained to them that Suppabuddha was born a leper because, in one of his previous existences, he had spat upon a paccekabuddha.
+Dann sprach der Buddha folgendes in Versen:
+<div verse>
+//__Vers 66:__// With themselves as their own enemies, fools lacking in intelligence, move about doing evil deeds, which bear bitter fruits.
+</div>
+</div>
+====== Die Geschichte von a Farmer ======
+<div chapter>
+<span anchor #s-dhp-67></span>
+Während im Jetavana-Kloster verweilend, äußerte der Buddha Vers ([[#dhp-67|67]]) dieses Buches, mit Bezug auf a farmer who handled poison.
+One day, some thieves having stolen some valuables and cash from the house of a rich man came to a field. There, they divided the stolen property among themselves and dispersed; but a packet containing one thousand in cash, having dropped from one of the thieves, was left behind unnoticed.
+Early in the morning on that day, the Buddha, on surveying the world with his supernormal power, perceived that a farmer, cultivating near that field, would attain Sotapatti Fruition on that very day. So, the Buddha went there, accompinied by the Venerable Ananda. The farmer on seeing the Buddha paid obeisance to him and continued to plough the field. The Buddha seeing the packet of money said to the Venerable Ananda, //"Ananda, look at that very poisonous snake,"// and Ananda replied, "Venerable Sir, yes, it is, indeed, a very poisonous snake!" Then, both the Buddha and the Venerable Ananda continued their way.
+The farmer, hearing them, went to find out if there really was a snake and found the packet of money. He took the picket and hid it in a place. The owners of the property coming after the thieves came to the field, and tracing the footprints of the farmer, found the packet of money. They beat the farmer and took him to the king, who ordered his men to kill the farmer. On being taken to the cemetery, where he was to be killed, the farmer kept on repeating, "Ananda, look at that very poisonous snake. Venerable Sir, I see the snake; it is, indeed, a very poisonous snake!" When the king's men heard the above dialogue between the Buddha and the Venerable Ananda being repeated all the way, they were puzzled and took him to the king. The king surmised that the farmer was calling upon the Buddha as a witness; he was therefore taken to the presence of the Buddha. After hearing from the Buddha everything that had happened in the morning, the king remarked, "If he had not been able to call upon the Buddha as a witness of his innocence, this man would have been killed." To him, the Buddha replied, //"A wise man should not do anything that he would repent after doing it."//
+Dann sprach der Buddha folgendes in Versen:
+<div verse>
+//__Vers 67:__// That deed is not well done, if one has to repent for having done it, and if, with a tearful face, one has to weep as a result of that deed.
+</div>
+At the end of the discourse, the farmer attained Sotapatti Fruition.
+</div>
+====== Die Geschichte von Sumana, the Florist ======
+<div chapter>
+<span anchor #s-dhp-68></span>
+Während im Jetavana-Kloster verweilend, äußerte der Buddha Vers ([[#dhp-68|68]]) dieses Buches, mit Bezug auf Sumana the florist.
+A florist, named Sumana, had to supply King Bimbisara of Rajagaha with jasmin flowers every morning. One day, as he was going to the king's palace he saw the Buddha, with a halo of light-rays radiating from him, coming into town for alms-food accompanied by many bhikkhus. Seeing the Buddha in his resplendent glory, the florist Sumana felt a strong desire to offer his flowers to the Buddha. Then and there, he decided that even if the king were to drive him out of the country or to kill him, he would not offer the flowers to the king for that day. Thus, he threw up the flowers to the sides, to the back and over and above the head of the Buddha. The flowers remained hanging in the air; those over the head formed a canopy of flowers and those at the back and the sides formed walls of flowers. These flowers followed the Buddha in this position as he moved on, and stopped when the Buddha stopped. As the Buddha proceeded, surrounded by walls of flowers, and a canopy of flowers, with the six-coloured rays radiating from his body, followed by a large entourage, thousands of people inside and outside of Rajagaha came out of their houses to pay obeisance to the Buddha. As for Sumana, his entire body was suffused with delightful satisfaction //(Piti)//.
+The wife of the florist Sumana then went to the king and said that she had nothing to do with her husband failing to supply the king with flowers for that day. The king, being a //Sotapanna// himself, felt quite happy about the flowers. He came out to see the wonderful sight and paid obeisance to the Buddha. The king also took the opportunity to offer alms-food to the Buddha and his disciples. After the meal, the Buddha returned in the Jetavana monastery and the king followed him for some distance. On arrival back at the palace King Bimbisara sent for Sumana and offered him a reward of eight elephants, eight horses, eight male slaves, eight female slaves, eight maidens and eight thousand in cash.
+At the Jetavana monastery, the Venerable Ananda asked the Buddha what benefits Sumana would gain by his good deed done on that day. The Buddha answered that Sumana, having given to the Buddha without any consideration for his life, would not be born in any of the four lower worlds (//Apaya//) for the next one hundred thousand worlds and that eventually he would become a paccekabuddha. After that, as the Buddha entered the Perfumed Hall (//Gandhakuti//) the flowers dropped off of their own accord.
+That night, at the end of the usual discourse, the Buddha spoke in verse as follows:
+<div verse>
+//__Vers 68:__// That deed is well done if one has not to repent for having done it, and if one is delightful and happy with the result of that deed.
+</div>
+</div>
+====== Die Geschichte von Theri Uppalavanna ======
+<div chapter>
+<span anchor #s-dhp-69></span>
+Während im Jetavana-Kloster verweilend, äußerte der Buddha Vers ([[#dhp-69|69]]) dieses Buches, mit Bezug auf Theri Uppalavanna.
+Once there was a young daughter of a rich man in Savatthi. Because she was so beautiful, with looks so tender and sweet, like a blue lotus flower, she was called "Uppalavanna", the blue lotus. The fame of her beauty spread far and wide and there were many suitors: princes, rich men and many others. But she decided that it would be better for her to become a //bhikkhuni//, a female member of the Buddhist Order. One day, after lighting a lamp, she kept her mind fixed on the flame and meditating on the fire //kasina// (object of concentration) she soon achieved Magga Insight and finally attained //arahatship//.
+Some time later, she moved to the 'Dark Forest' (Andhavana) and lived in solitude. While Theri Uppalavanna was out on her alms-round, Nanda, the son of her uncle, came to her monastery and hid himself underneath her couch. Nanda had fallen in love with Uppalavanna before she became a bhikkhuni; his intention obviously was to take her by force. When Uppalavanna returned she saw Nanda and said, "You fool! Do no harm, do not molest." But he would not be stopped. After satisfying himself, he left her. As soon as he stepped on the ground, the earth opened wide and he was swallowed up.
+Hearing about this, the Buddha spoke in verse as follows:
+<div verse>
+//__Vers 69:__// As long as the evil deed does not bear fruit, the fool thinks it is sweet like honey; but when his evil deed does bear fruit, the fool suffers for it.
+</div>
+At the end of the discourse, many attained Sotapatti Fruition.
+The Buddha next sent for King Pasenadi of Kosala and told him about the dangers that bhikkhunis living in forests had to face from irresponsible persons obsessed with sex. The king then promised to build monasteries for bhikkhunis only in towns or close to the towns.
+</div>
+====== Die Geschichte von Thera Jambuka ======
+<div chapter>
+<span anchor #s-dhp-70></span>
+Während im Jetavana-Kloster verweilend, äußerte der Buddha Vers ([[#dhp-70|70]]) dieses Buches, mit Bezug auf Thera Jambuka.
+Jambuka was the son of a rich man in Savatthi. Due to his past evil deeds he was born with very peculiar habits. As a child, he wanted to sleep on the floor with no proper bed, and to take his own excreta for food instead of rice. When he grew older, his parents sent him to the Ajivakas, the naked ascetics. When those ascetics found out about his peculiar food habits they drove him away. At nights he ate human excreta and in the day time stood still on one leg and kept his mouth open. He used to say that he kept his mouth open because he only lived on air and that he stood on one leg because it would otherwise be too heavy for the earth to bear him. "I never sit down, I never go to sleep," he boasted and on account of this, he was known as Jambuka, a 'jackal'.
+Many people believed him and some would come to him with offerings of choice food. Then Jambuka would refuse and say, "I do not take any food except air." When pressed, he would take just a little of the food with the tip of a blade of grass and say, "Now go, this little will give you enough merit." In this way, Jambuka lived for fifty-five years, naked and taking only excreta.
+One day, the Buddha saw in his vision that Jambuka was due to attain arahatship within a short time. So, in the evening, the Buddha went to where Jambuka was staying and asked for some place to spend the night. Jambuka pointed out to him a mountain-cave not far from the stone slab on which he himself was staying. During the first, second and third watches of the night, the Catumaharajika devas, Sakka and Mahabrahma came to pay homage to the Buddha in turn. On all the three occasions, the forest was lit up and Jambuka saw the light three times. In the morning, he walked over to the Buddha and enquired about the lights.
+When told about the devas, Sakka and Mahabrahma coming to pay homage to the Buddha, Jambuka was very much impressed, and said to the Buddha, "You must, indeed, be a wonderfully great person for the devas, Sakka and Mahabrahma to come and pay homage to you. As for me, even though I have practised austerely for fifty-five years, living only on air and standing only on one leg, none of the devas, nor Sakka, nor Mahabrahma has ever came to me" To him, the Buddha replied, //"O Jambuka! You have been deceiving other people, but you cannot deceive me. I know that for fifty-five years you have been eating excreta and sleeping on the ground."//
+Furthermore, the Buddha explained to him how in one of his past existences during the time of Kassapa Buddha, Jambuka had prevented a thera from going with him to the house of a lay-disciple where alms-food was being offered and how he had also thrown away the food that was sent along with him for that thera. It was for those evil deeds that Jambuka had to be eating excreta and sleeping on the ground. Hearing that account, Jambuka was horrified and terror-stricken, and repented for having done evil and for having deceived other people. He went down on his knees and the Buddha gave him a piece of cloth to put on. The Buddha then proceeded to deliver a discourse; at the end of the discourse Jambuka attained arahatship and joined the Buddhist Order on the spot.
+Soon after this, Jambuka's pupils from Anga and Magadha arrived and they were surprised to see their teacher with the Buddha. Thera Jambuka then explained to his pupils that he had joined the Buddhist Order and that he was now only a disciple of the Buddha. To them, the Buddha said that although their teacher had lived austerely by taking food very sparingly, it was not worth even one-sixteenth part of his present practice and achievement.
+Dann sprach der Buddha folgendes in Versen:
+<div verse>
+//__Vers 70:__// Even though, month after month, the fool (living in austerity) takes his food sparingly with the tip of a grass blade, he is not worth even one-sixteenth part of those who have comprehended the Truth (i.e., the ariyas).
+</div>
+</div>
+====== Die Geschichte von Ahipeta* ======
+<div chapter>
+<span anchor #s-dhp-71></span>
+Während im Jetavana-Kloster verweilend, äußerte der Buddha Vers ([[#dhp-71|71]]) dieses Buches, mit Bezug auf a //peta-ghost//.
+The Chief Disciple Maha Moggallana was on one occasion going on an alms-round with Thera Lakkhana in Rajagaha. On seeing something, he smiled but said nothing. When they were back at the monastery, Thera Maha Moggallana told Thera Lakkhana that he smiled because he saw a peta-ghost with the head of a human being and the body of a snake. The Buddha then said that he himself had seen that very //peta//-ghost on the day he attained Buddhahood. The Buddha also explained that, a very long time ago, there was a paccekabuddha, who was respected by many. People going to his monastery had to traverse a field. The owner of the field, fearing that his field would be damaged by too many people going to and from the monastery, set fire to it. Consequently, the paccekabuddha had to move to some other place. The disciples of the paccekabuddha, being very angry with the land-owner, beat him and killed him. On his death he was reborn in //Avici Niraya//. In his present existence, he was serving out the remaining term of the evil consequences (kamma) as a //peta//-ghost.
+In conclusion, the Buddha said, //"An evil deed does not bear fruit immediately, but it invariably follows the evil doer. There is no escape from the consequences of an evil deed."//
+Dann sprach der Buddha folgendes in Versen:
+<div verse>
+//__Vers 71:__// An evil deed does not immediately bear fruit, just as the newly-drawn milk does not curdle at once; but it follows the fool burning him like live coal covered with ashes.
+</div>
+***** //Ahipeta = Ahi + peta; ahi//  = snake + //peta//  =  peta-ghost, an ever-hungry spirit or ghost. In this instance a ghost with the head of a human being and the body of a snake.
+</div>
+====== Die Geschichte von Satthikutapeta ======
+<div chapter>
+<span anchor #s-dhp-72></span>
+Während im Kloster Veluvana verweilend, sprach der Buddha Vers ([[#dhp-72|72]]) dieses Buches, im Bezug auf einen //Peta//-Geist Namens Satthikutapeta, aus.
+[Einer] der führenden Schüler, Maha Moggallana, sah einen riesigen Peta-Geist, während auf Almosenrunde mit dem Thera Lakkhana. In diesem Zusammenhang erklärte der Buddha, daß Satthikutapeta, in einer seiner früheren Existenzen, sehr geschickt im Schleudern von Steinen und anderen Dingen war. Eines Tages fragte er seinen Lehrer um Erlaubnis sein Geschick austesten zu dürfen. Sein Lehrer legte ihm nahe keine Kuh, oder ein menschliches Lebewesen zu treffen, da er dem Besitzer, oder den Verwandten, sonst einen Ausgleich zahlen müßte, und Anstelle eine besitzlose, oder schutzlose Zielscheibe suchen sollte.
+Im Sehen eines Paccekabuddhas dachte der Dummkopf, an Intelligenz mangelnd, da der Paccekabuddha keine Verwandten oder Beschützer habe, daß er ein ideales Ziel wäre. So schleuderte er einen Stein dem Paccekabuddha, der auf Almosenrunde war, entgegen. Der Stein trat durch das eine Ohr ein, und am anderen wieder aus. Der Paccekabuddha schied dahin, als er das Kloster erreichte. Der Steinschleuderer wurde von den Schülern des Paccekabuddhas getötet und er wurde in der //Avici//-Hölle wiedergeboren. Dannach kam er als //Peta//-Geist auf, und hat seitdem dem den verbleibenden Angelegenheiten der schlechten Konsequenzen seiner schlechten Tat (//kamma//) gedient. Als //Peta//-Geist was sein Kopf riesen groß und wurde ständig mit glühend heißen Hämmern geschlagen.
+Schlußfolgernd sagte der Buddha: "//Für einen Dummkopf is Geschick oder Wissen von keinerlei Nutzen, es kann ihn nur selbst schaden."//
+Dann sprach der Buddha folgendes in Versen:
+<div verse>
+//__Vers 72:__// Das Geschick eines Dummkopfs kann ihm nur schaden, es zerstört seine Güte/Verdienste und seine Weisheit (lit. "es zerreißt seinen Kopf").
+</div>
+</div>
+====== Die Geschichte von Citta the Householder ======
+<div chapter>
+<span anchor #s-dhp-73-74></span>
+Während im Jetavana-Kloster verweilend, äußerte der Buddha Verss ([[#dhp-73-74|73]]) and ([[#dhp-73-74|74]]) dieses Buches, mit Bezug auf Thera Sudhamma and Citta the householder.
+Citta, a householder, once met Thera Mahanama, one of the group of the first five bhikkhus (//Pancavaggis//), going on an alms-round, and invited the thera to his house. There, he offered alms-food to the thera and after listening to the discourse given by him, Citta attained //Sotapatti// Fruition. Later, Citta built a monastery in his mango grove. There, he looked to the needs of all bhikkhus who came to the monastery and Bhikkhu Sudhamma was installed as the resident bhikkhu.p>
+One day, the two Chief Disciples of the Buddha, the Venerable Sariputta and the Venerable Maha Moggallana, came to the monastery and after listening to the discourse given by the Venerable Sariputta, Citta attained Anagami Fruition. Then, he invited the two Chief Disciples to his house for alms-food the next day. He also invited Thera Sudhamma, but Thera Sudhamma refused in anger and said, "You invite me only after the other two." Citta repeated his invitation, but it was turned down. Nevertheless, Thera Sudhamma went to the house of Citta early on the following day. But when invited to enter the house, Thera Sudhamma refused and said that he would not sit down as he was going on his alms-round. But when he saw the things that were to be offered to the two Chief Disciples, he envied them so much that he could not restrain his anger. He abused Citta and said, "I don't want to stay in your monastery any longer," and left the house in anger.
+From there, he went to the Buddha and reported everything that had happened. To him, the Buddha said, //"You have insulted a lay-disciple who is endowed with faith and generously. You'd better go back to him and own up your mistake."// Sudhamma did as he was told by the Buddha, but Citta would not be appeased; so he returned to the Buddha for the second time. The Buddha, knowing that the pride of Sudhamma had dwindled by this time, said, //"My son, a good bhikkhu should have no attachment; a good bhikkhu should not be conceited and say 'This is my monastery, this is my place, these are my lay-disciples,' etc., for in one with such thoughts, covetousness and pride will increase."//
+Dann sprach der Buddha folgendes in Versen:
+<div verse>
+//__Vers 73:__// The foolish bhikkhu desires praise for qualities he does not have, precedence among bhikkhus, authority in the monasteries, and veneration from those unrelated to him.
+\\
+\\
+//__Vers 74:__// "Let both laymen and bhikkhus think that things are done because of me; let them obey me in all matters, great and small." Such being the thoughts of the fool, his greed and his pride grow.
+</div>
+At the end of the discourse, Sudhamma went to the house of Citta, and this time they got reconciled; and within a few days, Sudhamma attained arahatship.
+</div>
+====== Die Geschichte von Samanera Tissa of the Forest Monastery ======
+<div chapter>
+<span anchor #s-dhp-75></span>
+Während im Jetavana-Kloster verweilend, äußerte der Buddha Vers ([[#dhp-75|75]]) dieses Buches, mit Bezug auf Tissa, a samanera, who dwelt in a forest monastery.
+Tissa was the son of a rich man from Savatthi. His father used to offer alms-food to the Chief Disciple Sariputta in their house and so Tissa even as a child had met the Chief Disciple on many occasions. At the age of seven he became a novice (samanera) under the Chief Disciple Sariputta. While he was staying at the Jetavana monastery, many of his friends and relatives came to see him, bringing presents and offerings. The samanera found these visits to be very tiresome; so after taking a subject of meditation from the Buddha, he left for a forest monastery. Whenever a villager offered him anything, Tissa would just say 'May you be happy, may you be liberated from the ills of life,' ("Sukhita hotha, dukkha muccatha"), and would go on his own way. While he stayed at the forest monastery, he ardently and diligently practised meditation, and at the end of three months he attained arahatship.
+After the vassa, the Venerable Sariputta accompanied by the Venerable Maha Moggallana and other senior disciples paid a visit to Samanera Tissa, with the permission of the Buddha. All the villagers came out to welcome the Venerable Sariputta and his company of four thousand bhikkhus. They also requested the Venerable Sariputta to favour them with a discourse, but the Chief Disciple declined; instead, he directed his pupil Tissa to deliver a discourse to the villagers. The villagers, however, said that their teacher Tissa could only say "May you be happy, may you be liberated from the ills of life", and asked the Chief Disciple to assign another bhikkhu in his place. But the Venerable Sariputta insisted that Tissa should deliver a discourse on the dhamma, and said to Tissa, "Tissa, talk to them about the dhamma and show them how to gain happiness and how to be liberated from the ills of life."
+Thus, in obedience to his teacher, Samanera Tissa went up the platform to deliver his discourse. He explained to the audience the meaning of the aggregates (//khandhas//), sense bases and sense objects (//ayatanas//), elements of the perpetuation of the Teaching (//Bodhipakkhiya Dhamma//), the Path leading to arahatship and Nibbana, etc. Finally he concluded, "And thus, those who attain arahatship are liberated from all the ills of life and have Perfect Peace; all the rest will still wander about in the round of rebirths (samsara)."
+The Venerable Sariputta praised Tissa for having expounded the dhamma so well. Dawn was approaching when he finished his exposition, and all the villagers were very much impressed. Some of them were surprised that Samanera Tissa knew the dhamma so well, but they were also dissatisfied with him because formerly he had talked so little about the dhamma to them; the others were happy and contented to find the samanera to be so learned and felt that they were very lucky to have him amongst them.
+The Buddha, with his supernormal power, saw from the Jetavana monastery these two groups of villagers and appeared before them. His intention in coming to the village was to clear up the misunderstanding amongst the first group of villagers. The Buddha arrived while the villagers were preparing alms-food for the bhikkhus. So, they had the opportunity to offer alms-food to the Buddha as well. After the meal, the Buddha addressed the villagers, //"O lay disciples, all of you are so lucky to have Samanera Tissa amongst you. It is on account of his presence here that I myself, my Chief Disciples, senior disciples and many other bhikkhus now pay you a visit."// These words made them realize how fortunate they were to have Samanera Tissa with them and they were satisfied. The Buddha then delivered a discourse to the villagers and the bhikkhus, and consequently, many of them attained Sotapatti Fruition.
+After the discourse, the Buddha returned to the Jetavana monastery. In the evening, the bhikkhus said in praise of Tissa to the Buddha, "Venerable Sir, Samanera Tissa had performed a very difficult task; he was so well provided with gifts and offerings of all kinds here in Savatthi, yet he gave up all these to go and live austerely in a forest monastery." To them the Buddha replied, //"Bhikkhus, a bhikkhu, whether in town or in village, should not live for the sake of gifts and offerings, if a bhikkhu renounces all good prospects or worldly gain and diligently practises the dhamma in solitude, he is sure to attain arahatship."//
+Dann sprach der Buddha folgendes in Versen:
+<div verse>
+//__Vers 75:__// Indeed, the path that leads to worldly gain is one and the Path that leads to Nibbana is another. Fully comprehending this, the bhikkhu, the disciple of the Buddha, should not take delight in worldly gain and honour, but devote himself to solitude, detachment and the realization of Nibbana.
+</div>
+</div>
+===== End of Chapter Four: Flowers (Pupphavagga) =====
+<div chapter>
+<div alphalist>
+<span hlist> [[dhp.04.bpit|**←** Voriges Kapitel]] | [[dhp.06.bpit|Nächstes Kapitel **→**]] </span>
+</div>
+</div>
+====== Notes ======
+<div notes>
+<span anchor #notes></span>
+<dl>
+  ? <span fn #fn-1>[[#fnt-1|1]]</span>.
+  :: Balavagga: Chapter on the Fool. Bala is the opposita of pandita; it means those who are ignorant, stupid and mentally dull. They cannot think or act right.
+  ? <span fn #fn-2>[[#fnt-2|2]]</span>.
+  :: yojanam/yojana: a measure of length, about twelve miles.
+  ? <span fn #fn-3>[[#fnt-3|3]]</span>.
+  :: putta: sons also means both son and daughter.
+  ? <span fn #fn-4>[[#fnt-4|4]]</span>.
+  :: //sukkamsa//: //sukka// + //amsa// :  //sukka// means white, bright, pure or good; //amsa// means portion. According to the Commentary, //sukkamsa// means merit.
+  ? <span fn #fn-5>[[#fnt-5|5]]</span>.
+  :: //muddha//: head, top, summit. According to the Commentary, it means knowledge.
+  ? <span fn #fn-6>[[#fnt-6|6]]</span>.
+  :: //parakulesu//: those outside the family; (//para// = outside or others).
+  ? <span fn #fn-7>[[#fnt-7|7]]</span>.
+  :: //gihi//: short form for //gahapati//, householder.
+  ? <span fn #fn-8>[[#fnt-8|8]]</span>.
+  :: //Vivekamanubruhaye// (//vivekam// + //anubruhaye//): //Viveka// - solitary seclusion. According to the Commentary, the three kinds of vivekas are //kayaviveka// (seclusion of the body or solitude); //cittaviveka// (detachment of the mind from human passions) and //upadhiviveka// (Nibbana).
+</dl>
+</div>
+<span #h_content_end></span>
+<div #f_footer>
+<div showmore>
+<div #f_colophon>
+<div #f_newcopyrightsymbol>[[#top| ]]</div>
+<div #f_provenance>**Herkunft:**
+<div #f_sourceCopy>[[de:dhamma-dana|{{de:img:d2.png?8}}]] 1986 Daw Mya Tin, Editorial Committee, Burma Tipitaka Association</div>
+<div #f_sourceCopy_translation></div>
+<div #f_sourceEdition>Letzte Revision: sj, 14. August 2017.<!--mr, 21. Februar 2017--></div>
+<div #f_sourceTitle>Aus //Der Dhammapada: Verse and Erzählungen//, übersetzt aus dem Pali von Daw Mya Tin, M.A. und zusammengestellt vom Editorial Committee, Burma Tipitaka Association Rangoon, Burma, 1986. Großzügig abgeschrieben mit Zustimmung von Herrn U Maung Lwin für das Dhamma-Dana-Projekt [[http://www.nibbana.com|www.nibbana.com]] und als Dhamma-Dana zum weiterteilen auf ZzE gegeben.</div>
+<div #f_atiCopy>Diese Ausgabe von Zugang zur Einsicht ist [[de:dhamma-dana|{{de:img:d2.png?8}}]]2014-2017.</div>
+<div f_zzecopy>Übersetzungen, Publizierungen, Änderungen und Ergänzungen liegen im Verantwortungsbereich von //Zugang zur Einsicht//.</div>
+</div>
+<div #f_termsofuse>**Umfang des Dhamma-Geschenkes: **Sie sind eingeladen, dieses Dhamma-Geschenk hier, und Ihre Verdienste damit, neben der eigenen Verwendung auch wieder als Dhamma-Geschenk zu vervielfachen (Anumodana) und in jedes dafür passende Medium zu kopieren, es umzuformatieren, zu drucken, publizieren und zu verteilen, vorausgesetzt: (1) Sie machen Kopien usw. verfügbar, //ohne eine Gegenleistung// zu verlangen; (2) Sie kennzeichnen klar, daß jedes Ergebnis aus dieser Arbeit (inkl. Übersetzungen) aus diesem Dokument stammt; und (3) Sie fügen diesen hier angeführten "Umfang des Dhamma-Geschenkes" jeder Kopie oder Abwandlung aus diesem Werk bei. Alles, was darüber hinaus geht, ist hier nicht gegeben. Für eine ausführliche Erklärung, siehe [[de:faq#copyright|FAQ]].</div>
+<div #f_citation>**Wie das Dokument anzuführen ist** (ein Vorschlag): "Balavagga" (Dhp V), übersetzt aus dem Pali von Daw Mya Tin (Editorial Committee, Burma Tipitaka Association). //Zugang zur Einsicht//, 17 März 2014, [[http://www.zugangzureinsicht.org/html/tipitaka/kn/dhp/dhp.05.bpit.html|http://www.zugangzureinsicht.org/html/tipitaka/kn/dhp/dhp.05.bpit.html]] .
+ Zitat entnommen am:
+"date"</div>
+<div #f_alt-formats>****</div>
+</div>
+</div>
+</div>
+----
+<div #f_toenail>[[de:help|Hilfe]] | [[de:faq#whatis|Über]] | [[de:faq#contact|Kontakt]] | [[de:dhamma-dana|Umfang der Dhamma-Gabe]] | [[de:cowork|Mitwirken]]\\ Anumodana puñña kusala!</div>

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